Gripla - 01.01.1975, Qupperneq 155

Gripla - 01.01.1975, Qupperneq 155
PAGANISM AND LITERATURE 151 these practices seems to have disappeared. The Icelandic society of the samtíðarsögur does not stand at an equal distance between pagan and Christian ways of living. This society appears to be quite well installed in the new state of things. II. GODS AND MYTHS We shall, I think, draw still more drastic conclusions from the investi- gation of our second chapter, which concerns gods and myths of old Northem Europe, as seen in the samtíðarsögur. F. Paasche declared1 that ‘under the action of Christianisation, it was comparatively easy to dispose of the major gods: they (their statues) had been transported into the temples and they disappeared with them’. Verification of this is swifty achieved. There is a passage in Jóns Saga Helga I, ch. 24, where Týr, Óðinn and Þórr are mentioned in connection with the names of the days of the week. Then Sturlu Saga, ch. 31 compares Hvamm-Sturla to Óðinn (because he is in danger of becoming one-eyed, as is Óðinn); Sturla Sighvatsson is twice called Dala-Freyr because of his luxurious house and style of living (íslend- inga Saga, ch. 71 and 85). These instances reveal a good knowledge of the Northem mytho- logy: they are applied with great skill. But, studying the samtíðar- sögur, one does not see how to confirm G. Turville-Petre’s opinion when he says that ‘the gods were a living aspect of the life of the old Icelanders’.2 The above examples came from the prose passages of the samtíðar- sögur. It goes without saying that the situation is perforce different in the vísur, since this kind of poetry was hard to write without the employment of kenningar and heiti which, in their turn, almost auto- matically used the names of gods or references to myths. There are in the whole of Sturlunga Saga 53 kenningar dealing directly with mythology. Of these 53, 13 concern Óðinn under his various titles, 5 relating to Freyr, 3 to Baldr and 1 to Njörðr. There is no mention of Þórr. There too, we discover a most remarkable knowledge of the Northern mythology. Such rare Óðinn’s names as Hnikarr, Rögnir or 1 M0tet mellom hedendom og kristendom i Norden, Oslo, 1958, p. 81. 2 Um Óðinsdýrkun á íslandi, in Studia lslandica 17, 1958, p. 9.
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